Tafsir al-Baghawi - Al-Baghawi - (1/209)

Tafsir al-BaghawiAl-Baghawi

Abu ‘Uthman Sa‘id ibn Isma‘il al-Dabbi informed us; Abu Muhammad ‘Abd al-Jabbar ibn Muhammad al-Jurahi informed us; Abu al-‘Abbas al-Mahbubi informed us; Abu ‘Isa al-Tirmidhi informed us; Hannad and Yusuf ibn ‘Isa informed us, saying: Waki‘ informed us, from Abu Hilal, from Suwadah ibn Hanzalah, from Samurah ibn Jundub, who said: The Messenger of Allah, peace and blessings be upon him, said: “Neither Bilal’s call to prayer nor the vertically extending dawn should prevent you from taking your pre-dawn meal; rather, it is the dawn that spreads across the horizon.” (1)

Allah Most High says: “Then complete the fast until nightfall.” Thus, food and drink become forbidden to the fasting person upon the rising of the true dawn, and this continues until sunset. Once the sun has set, the time for breaking the fast begins.

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn ‘Abdullah al-Nu‘aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma‘il informed us; al-Humaydi informed us; Sufyan informed us; Hisham ibn ‘Urwah said: I heard my father say: I heard ‘Asim ibn ‘Umar ibn al-Khattab relate from his father, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “When night approaches from this direction, day departs from that direction, and the sun has set, then the fasting person has broken his fast.” (2)

Allah Most High says: “And do not have relations with them while you are observing i‘tikaf in the mosques”—that is, having intended to observe i‘tikaf in the mosques. What is meant is not merely the prohibition of relations with them inside mosques, for that is prohibited even outside i‘tikaf. (3) Remaining devoted to something is the linguistic meaning of this term, while i‘tikaf in the Sacred Law means remaining in the mosque in worship of Allah. It is a sunnah practice; it is not valid anywhere other than a mosque, and it is valid in all mosques.

‘Abd al-Wahid al-Mulayhi informed us; Ahmad ibn ‘Abdullah al-Nu‘aymi ⦗27/b⦘ informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma‘il informed us; ‘Abdullah ibn Yusuf informed us; al-Layth informed us, from ‘Uqayl, from Ibn Shihab, from ‘Urwah ibn al-Zubayr, from ‘Aishah, the Prophet’s wife, that the Prophet, peace and blessings be upon him, would observe i‘tikaf during the final ten nights of Ramadan until Allah Most High took him in death. Thereafter, his wives observed i‘tikaf after him. (4)

The verse was revealed concerning a group of the Prophet’s Companions, peace and blessings be upon him, who would observe i‘tikaf in the mosque. Whenever one of them desired his wife, he would go out to her, have intercourse with her, bathe, and then return to the mosque. They were therefore forbidden from doing this, by night or by day, until they had completed their i‘tikaf. Thus, intercourse is forbidden while observing i‘tikaf, and it invalidates

(1) Narrated by Muslim in the Book of Fasting, chapter: clarification that the fast begins with the rise of dawn, no. 1094, 2:770. Also cited by the author in Sharh al-Sunnah, 2:300. (2) Narrated by al-Bukhari in the Book of Fasting, on the authority of Abdullah ibn Abi Awfa, chapter: fasting and breaking the fast while traveling, 4:179. Narrated by Muslim in the Book of Fasting, on the authority of Abdullah ibn Abi Awfa, chapter: clarification of the time when the fast ends and daylight departs, no. 1101, 2:772. Also cited by the author in Sharh al-Sunnah, 6:259. (3) Omitted from manuscript (B) and from the printed edition. (4) Narrated by al-Bukhari in the Book of Itikaf, chapter: itikaf during the last ten nights, 4:271. Narrated by Muslim in the Book of Itikaf, chapter: observing itikaf during the last ten nights of Ramadan, no. 1172, 2:831. Also cited by the author in Sharh al-Sunnah, 6:391.

أَخْبَرَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ إِسْمَاعِيلَ الضَّبِّيُّ أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ الْجِرَاحِيُّ أَخْبَرَنَا أَبُو الْعَبَّاسِ الْمَحْبُوبِيُّ أَخْبَرَنَا أَبُو عِيسَى التِّرْمِذِيُّ أَخْبَرَنَا هَنَّادٌ وَيُوسُفُ بْنُ عِيسَى قَالَا أَخْبَرَنَا وَكِيعٌ عَنْ أَبِي هِلَالٍ عَنْ سَوَادَةَ بْنِ حَنْظَلَةَ عَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "لَا يَمْنَعُكُمْ مِنْ سُحُورِكُمْ أَذَانُ بِلَالٍ وَلَا الْفَجْرُ الْمُسْتَطِيلُ وَلَكِنِ الْفَجْرُ الْمُسْتَطِيرُ فِي الْأُفُقِ" (١) . قَوْلُهُ تَعَالَى: ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ فَالصَّائِمُ يَحْرُمُ عَلَيْهِ الطَّعَامُ وَالشَّرَابُ بِطُلُوعِ الْفَجْرِ الصَّادِقِ وَيَمْتَدُّ إِلَى غُرُوبِ الشَّمْسِ فَإِذَا غَرَبَتْ حَصَلَ الْفِطْرُ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَخْبَرَنَا الْحُمَيْدِيُّ أَخْبَرَنَا سُفْيَانُ أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ قَالَ: سَمِعَتْ أَبِي يَقُولُ: سَمِعْتُ عَاصِمَ بْنَ عُمَرَ بْنِ الْخَطَّابِ عَنْ أَبِيهِ ﵄ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا وَأَدْبَرَ النَّهَارُ مِنْ هَاهُنَا وَغَرَبَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الصَّائِمُ" (٢) . قَوْلُهُ تَعَالَى: ﴿وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾ [وَقَدْ نَوَيْتُمْ الِاعْتِكَافَ فِي الْمَسَاجِدِ وَلَيْسَ الْمُرَادُ عَنْ مُبَاشَرَتِهِنَّ فِي الْمَسَاجِدِ لِأَنَّ ذَلِكَ مَمْنُوعٌ مِنْهُ فِي غَيْرِ الِاعْتِكَافِ] (٣) وَالْعُكُوفُ هُوَ الْإِقَامَةُ عَلَى الشَّيْءِ وَالِاعْتِكَافُ فِي الشَّرْعِ هُوَ الْإِقَامَةُ فِي الْمَسْجِدِ عَلَى عِبَادَةِ اللَّهِ، وَهُوَ سُنَّةٌ وَلَا يَجُوزُ فِي غَيْرِ الْمَسْجِدِ وَيَجُوزُ فِي جَمِيعِ الْمَسَاجِدِ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ الله النعيمي ٢٧/ب أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ أَخْبَرَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ "أَنَّ النَّبِيَّ ﷺ كَانَ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللَّهُ تَعَالَى، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ" (٤) وَالْآيَةُ نَزَلَتْ فِي نَفَرٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ كَانُوا يَعْتَكِفُونَ فِي الْمَسْجِدِ، فَإِذَا عَرَضَتْ لِلرَّجُلِ مِنْهُمُ الْحَاجَةُ إِلَى أَهْلِهِ خَرَجَ إِلَيْهَا فَجَامَعَهَا ثُمَّ اغْتَسَلَ، فَرَجَعَ إِلَى الْمَسْجِدِ فَنُهُوا عَنْ ذَلِكَ لَيْلًا وَنَهَارًا حَتَّى يَفْرَغُوا مِنَ اعْتِكَافِهِمْ، فَالْجِمَاعُ حَرَامٌ فِي حَالِ الِاعْتِكَافِ وَيَفْسُدُ

(١) رواه مسلم: في الصيام - باب بيان أن الدخول في الصوم يحصل بطلوع الفجر برقم (١٠٩٤) ٢ / ٧٧٠. والمصنف في شرح السنة: ٢ / ٣٠٠. (٢) رواه البخاري: في الصوم عن عبد الله بن أبي أوفى - باب: الصوم في السفر والإفطار ٤ / ١٧٩. رواه مسلم: في الصيام عن عبد الله بن أبي أوفى - باب بيان وقت انقضاء الصوم وخروج النهار برقم (١١٠١) ٢ / ٧٧٢. والمصنف في شرح السنة: ٦ / ٢٥٩. (٣) ساقط من (ب) ومن المطبوع. (٤) رواه البخاري: في الاعتكاف - باب الاعتكاف في العشر الأواخر ٤ / ٢٧١. ورواه مسلم: في الاعتكاف - باب اعتكاف العشر الأواخر من رمضان برقم (١١٧٢) ٢ / ٨٣١. والمصنف في شرح السنة: ٦ / ٣٩١.